“Happiness is nothing more than good health and a bad memory.” — Albert Schweitzer Quote

Happiness is nothing more than good health and a bad memory.

By having a reverence for life, we enter into a spiritual relation with the world By practicing reverence for life we become good, deep, and alive.

Life becomes harder for us when we live for others, but it also becomes richer and happier.

I wanted to be a doctor that I might be able to work without having to talk because for years I had been giving myself out in words.

As soon as man does not take his existence for granted, but beholds it as something unfathomably mysterious, thought begins.

I shall become a collector of me and put meat on my soul

The sweet pleasure of your own joy and success is a cultivation of both the heart and mind.

Un po' di felicità quotidiana, subito, invece di quella terribile, spietata lotta per la felicità assoluta di chissà quale umanità della quale lui forse non avrebbe nemmeno fatto parte.

The object of this Essay is to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or the moral coercion of public opinion. That principle is, that the sole end for which mankind are warranted, individually or collectively in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. These are good reasons for remonstrating with him, or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil, in case he do otherwise. To justify that, the conduct from which it is desired to deter him must be calculated to produce evil to someone else. The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.